فَفِرُّوۡۤا اِلَی اللّٰہِ ؕ اِنِّیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ مُّبِیۡنٌ ﴿ۚ۵۱﴾
فَفِرُّوٓاْ إِلَى ٱللَّهِۖ إِنِّي لَكُم مِّنۡهُ نَذِيرٞ مُّبِينٞ
c. 22:50; 26:116; 29:51; 67:27. (close)
The verse purports to say that if believers really wish to establish a real and permanent connection with God, the best way to achieve it is to seek His help and protection and guidance. In this lies the quintessence of the Message which all Divine Prophets have given to the world. (close)
وَ لَا تَجۡعَلُوۡا مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ ؕ اِنِّیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ مُّبِیۡنٌ ﴿ۚ۵۲﴾
وَلَا تَجۡعَلُواْ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَۖ إِنِّي لَكُم مِّنۡهُ نَذِيرٞ مُّبِينٞ
d. 23:118; 50:27. (close)
True and unadulterated belief in Oneness and Unity is the pivotal and primal fact of all religions. (close)
کَذٰلِکَ مَاۤ اَتَی الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا قَالُوۡا سَاحِرٌ اَوۡ مَجۡنُوۡنٌ ﴿ۚ۵۳﴾
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُواْ سَاحِرٌ أَوۡ مَجۡنُونٌ
اَتَوَاصَوۡا بِہٖ ۚ بَلۡ ہُمۡ قَوۡمٌ طَاغُوۡنَ ﴿ۚ۵۴﴾
أَتَوَاصَوۡاْ بِهِۦۚ بَلۡ هُمۡ قَوۡمٞ طَاغُونَ
2839. So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems that the disbelievers of one age bequeath it as a legacy to their successors to go on repeating those accusations. (close)
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems they bequeathed it as a legacy to their successors to go on repeating those accusations. (close)
فَتَوَلَّ عَنۡہُمۡ فَمَاۤ اَنۡتَ بِمَلُوۡمٍ ﴿٭۫۵۵﴾
فَتَوَلَّ عَنۡهُمۡ فَمَآ أَنتَ بِمَلُومٖ
وَّ ذَکِّرۡ فَاِنَّ الذِّکۡرٰی تَنۡفَعُ الۡمُؤۡمِنِیۡنَ ﴿۵۶﴾
وَذَكِّرۡ فَإِنَّ ٱلذِّكۡرَىٰ تَنفَعُ ٱلۡمُؤۡمِنِينَ
وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ ﴿۵۷﴾
وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ
2840. The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will. (close)
3926. Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65). (close)
مَاۤ اُرِیۡدُ مِنۡہُمۡ مِّنۡ رِّزۡقٍ وَّ مَاۤ اُرِیۡدُ اَنۡ یُّطۡعِمُوۡنِ ﴿۵۸﴾
مَآ أُرِيدُ مِنۡهُم مِّن رِّزۡقٖ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ
a. 6:15; 20:133. (close)
2841. If the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits by it and attains the object of his quest. (close)
The verse purports to say that if the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits from it and attains the object of his quest. It is in a life led in obedience to, and harmony with, Divine laws that lie his spiritual development and the attainment of everlasting and eternal life. (close)
اِنَّ اللّٰہَ ہُوَ الرَّزَّاقُ ذُو الۡقُوَّۃِ الۡمَتِیۡنُ ﴿۵۹﴾
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ
فَاِنَّ لِلَّذِیۡنَ ظَلَمُوۡا ذَنُوۡبًا مِّثۡلَ ذَنُوۡبِ اَصۡحٰبِہِمۡ فَلَا یَسۡتَعۡجِلُوۡنِ ﴿۶۰﴾
فَإِنَّ لِلَّذِينَ ظَلَمُواْ ذَنُوبٗا مِّثۡلَ ذَنُوبِ أَصۡحَٰبِهِمۡ فَلَا يَسۡتَعۡجِلُونِ
2842. Dhanub means, fate, lot, share or portion; requital; a day of prolonged evil (Lane). (close)
3928. Important Words:
ذنوب (lot) is derived from ذنب. They say ذنبه i.e. he followed his tail, not quitting his track. ذنوب means; a great bucket; a bucket full of water or nearly full of water (an empty bucket is called دلو); fate, lot, share or portion; requital. The word also signifies a day of prolonged evil (Lane & Aqrab).
The verse warns disbelievers that if they persisted in their evil course, they will meet with a fate similar to that of the opponents of former Prophets. Like them they will come to a sad end. (close)